ancient Greece (for M. Comte tells us that we have always been in a
state of revolutionary transition since then), the intellect has been in
a state of systematic insurrection against "le coeur." The
metaphysicians and literati (lettrés), after helping to pull down the
old religion and social order, are rootedly hostile to the construction
of the new, and desiring only to prolong the existing scepticism and
intellectual anarchy, which secure to them a cheap social ascendancy,
without the labour of earning it by solid scientific preparation. The
scientific class, from whom better might have been expected, are, if
possible, worse. Void of enlarged views, despising all that is too large
for their comprehension, devoted exclusively each to his special
science, contemptuously indifferent to moral and political interests,
their sole aim is to acquire an easy reputation, and in France (through
paid Academies and professorships) personal lucre, by pushing their
sciences into idle and useless inquiries (speculations oiseuses), of no
value to the real interests of mankind, and tending to divert the
thoughts from them. One of the duties most incumbent on opinion and on
the Spiritual Power, is to stigmatize as immoral, and effectually
suppress, these useless employments of the speculative faculties. All
exercise of thought should be abstained from, which has not some
beneficial tendency, some actual utility to mankind. M. Comte, of
course, is not the man to say that it must be a merely material utility.
If a speculation, though it has no doctrinal, has a logical value--if it
throws any light on universal Method--it is still more deserving of
cultivation than if its usefulness was merely practical: but, either as
method or as doctrine, it must bring forth fruits to Humanity, otherwise
it is not only contemptible, but criminal.

That there is a portion of truth at the bottom of all this, we should be
the last to deny. No respect is due to any employment of the intellect